Al-Tijarah Madiyyah and Ethical Review in a Transaction Based on the Perspective of Islamic Law 1Abd Majid, 2Mohamad Mahsun, 3Bahrul Ma’ani, 4Abdullah Firdaus 1 3 4 Universitas Islam Negeri Sulthan Thaha Jambi, Indonesia 2Sekolah Tinggi Ilmu Ekonomi Widya Wiwaha, Indonesia Correspondences: al.kawakib09@gmail.com Abstract: Al-tijārah Mādiyyah, or what is referred to as the sale between fellow human beings in Islam, is limited by certain laws that are very detailed and vary according to the type of sale. The development of digital technology in business affects both online and offline transaction activities and creates new behaviors and violations based on Sharia law. Hence, the objective of this study is to delve further into the traditions and detrimental effects of each type, supplemented with descriptions of specific instances from prior studies. This study employs a library-based research model that relies on verbal information obtained from textual sources, primarily the Quran, Hadith, scholar viewpoints, and previous research. The researcher initiated an investigation into the verses of the Quran and the Hadith, thereafter adhering to the viewpoints of past scholars and uncovering recent instances of Sharia law transgressions based on prior studies on commercial transactions. This research provided additional references to the concept of Al-tijārah in Islam, which motivated other researchers to investigate specific trade cases and find solutions based on Islamic Sharia clauses. It also addressed the incomplete definitions of the type Al-Tijārah in many previous studies. This research also serves as a preventative strategy to ensure that every Muslim does not compromise their spiritual well-being in pursuit of worldly advantages in every commercial transaction. Keywords: Manners, Al-Tijārah Mādiyyah, Haram, Transaction Institut Agama Islam Negeri (IAIN) Curup, Indonesia ISSN 2580-3174, (p); 2580-3190 (e) volume 8, number 2, 2023 | page: 350-386 DOI: http://doi.org/10.29240/ajis.v8i2.7944 Academic Journal of Islamic Studies mailto:al.kawakib09@gmail.com http://doi.org/10.29240/ajis.v8i2.7944 351 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 Introduction Al-Tijārah, known as "trade" in English1, is one of the human survival needs. In Islam, Al-Tijārah is given meticulous consideration. With the advancement of digital technology in the business industry, various transaction activities like purchasing, saving, loans, social gatherings, banking, and investing have evolved into online transactions. However, this advancement has also brought about new concerns regarding sophisticated crimes known as cybercrime2 like trading Instagram followers.3 Technological advancements also impact the establishment of new social behaviors and a new hierarchy of living needs, enabling every business participant or customer to conduct transactions remotely. Technological advancements enable users to engage in illegal activities, including new forms of fraud.4 The advancement of digital technology and the economic crisis both exert significant effects on social transformation.5 To prevent the occurrence of sharia-based illegal trade solely at the stage of "transaction sentences" (ṣīghat), as shown in instances of Multi-Level Marketing (MLM) and fraudulent investments,6 with various modes such as Forex7, stock index8, gold9, crypto10, in addition to being present in other commodities, 1Achmad Lutfi, “Penafsiran Ayat-Ayat Ekonomi Dalam Al-Qur’an,” Jurnal For Islamic Social Science Holistik 12, no. 2 (2011): 61–86, https://doi.org/10.24235/holistik.v12i2.97. 2 Noor Rahmad, “Kajian Hukum Terhadap Tindak Pidana Penipuan Secara Online,” Jurnal Hukum Ekonomi Syariah 3, no. 2 (2019): 103–17, https://doi.org/https://doi.org/10.26618/j-hes.v3i2.2419. 3Nahdiah Nahdiah and Syarif Hidayatullah, “Analisis Bai’ Gharar Terhadap Jual Beli Follower Di Instagram,” Al-Mizan Jurnal Hukum Dan Ekonomi Islam 3, no. 2 (2019): 1–130, https://doi.org/https://doi.org/10.33511/almizan.v3n2.92-113. 4Almira Caesar Xaviera, “Unsur Penipuan Usaha Ilegal Dalam Skema Piramida” 20, no. 2 (2021): 1–23, https://doi.org/https://doi.org/10.32816/paramarta.v20i2.116. 5Cahya Wulandari and Sonny Saptoajie Wicaksono, “Tindak Pidana Perdagangan Orang ( Human Trafficking ) Khususnya Terhadap Perempuan Dan Anak : Suatu Permasalahan Dan Penanganannya Di Kota Semarang,” Yustisia Edisi 90, 2014, 15–26, https://doi.org/https://doi.org/10.20961/yustisia.v3i3.29272. 6I Made Aswin Ksamawantara, Johannes Ibrahim Kosasih, and I Made Minggu Widyantara, “Perlindungan Konsumen Terhadap Penipuan Yang Dilakukan Broker Forex Ilegal,” Jurnal Interpretasi Hukum 2, no. 2 (2021): 281–86, https://doi.org/10.22225/juinhum.2.2.3426.281-286. 7Isyma Eka Nurmardani and Abraham Ferry Rosando, “Perlindungan Hukum Bagi Konsumen Terhadap Penipuan Yang Dilakukan Oleh Trading Forex,” Indonesia Journal of Law and Social-Political Governance 3, no. 2 (2023): 1780–1815, https://doi.org/https://doi.org/10.53363/bureau.v3i2.280. 8Sutanto Utomo, “Perlindungan Hukum Nasabah Perdagangan Produk Derivatif Index Saham Berdasarkan Undang-Undang Nomor 10 Tahun 2011,” Journal Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 352 mabi' (a form of fraud) is also prevalent in the trade of ribawi, as well as in the abhorrent practices of human trafficking, particularly involving children and women11 and other types of trade that are prohibited such as Bai' An-Najsy12, Mukhādarah13, Gharar14, Mulamasah15, and others. Indeed, numerous corporations are regarded as not having properly adopted Islamic Tijārah norms.16 This research aims to enhance society's comprehension of lawful commerce in line with Islamic sharia by examining instances of fraud in transactions, usury, and non-compliant ways of payment known as 'Iwad'. This research also uncovers the diverse trading regulations promulgated by Ulama and Mujtahidūn (the outcomes of Istinbaṭ). Extensive research has been conducted on the term "Al-Tijārah" in the Quran, as well as studies specifically examining incidents related to "Al-Tijārah". Conversely, numerous studies have also investigated the various forms of trading. Prior studies predominantly focused on Islamic principles related to commercial transactions, neglecting to incorporate Locus Penelitian Dan Pengabdian 1, no. 8 (2022): 647–60, https://doi.org/10.58344/locus.v1i8.289. 9Paramita Prananingtyas, “Perlindungan Hukum Terhadap Investor Emas,” Masalah-Masalah Hukum 47, no. 4 (2018): 430, https://doi.org/10.14710/mmh.47.4.2018.430-444. 10Gonaricha Amelia, “Penegakan Hukum Terhadap Pelaku Tindak Pidana Penipuan Investasi Ilegal Uang Kripto Di Perusahaan E-Dinar Coin Cash (EDCCash) Ditinjau Dari Undang-Undang No.19 Tahun 2016 Perubahan Atas Undang-Undang No.11 Tahun 2008,” Jurnal Riset Ilmu Hukum 1, no. 2 (2022): 117–23, https://doi.org/10.29313/jrih.v1i2.529. 11Wulandari and Wicaksono, “Tindak Pidana Perdagangan Orang ( Human Trafficking ) Khususnya Terhadap Perempuan Dan Anak : Suatu Permasalahan Dan Penanganannya Di Kota Semarang.” 12Ahmad Asy-Syawaf, “An-Najsy Baina Al-Asholah Wal-Mu’ashoroh - Dirasah Fiqhiyyah Muqaranah ((Najash) between Tradition and Modernity Comparative Jurisprudence Study),” Jordan Journal of Islamic Studies 17, no. 1 (2019), https://doi.org/http://hdl.handle.net/123456789/2079. 13Muhammad Hanafi Mahmud, “Bai’ Al-Mukhādarah - Dirāsah Fiqhiyyah Mu’āsharah,” Al-Azhar University Islamic and Arabic Studies for Women in Damanhour 8, no. 1 (2016), https://jcia.journals.ekb.eg/article_70151_938630b01d7ba3e15d31d14ca81abdfc.pdf. 14Nuhbatul Basyariah, “Larangan Jual Beli Gharar: Kajian Hadist Ekonomi Tematis Bisnis Di Era Digital,” Mukaddimah: Jurnal Studi Islam 7, no. 1 (2022): 40–58, https://doi.org/10.14421/mjsi.71.2902. 15Muchtar Evan Hamzah, “Muamalah Terlarang: Maysir Dan Gharar,” Jurnal Asy-Syukriyyah 18 (2017): 82–100, https://doi.org/https://doi.org/10.36769/asy.v18i1.73. 16Destri Budi Nugraheni, “Analisis Yuridis Akad Tabarru’ Dan Akad Tijarah Dalam Produk Unit Link Syariah,” Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 28, no. 2 (2016): 215–31, https://doi.org/https://doi.org/10.22146/jmh.16729. 353 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 empirical evidence from real-life case studies. Previous research has demonstrated a limited focus on the theoretical dimensions of Al-tijārah Mādiyyah. Hence, this study distinguishes itself from prior research by offering a more comprehensive analysis, encompassing additional cases related to Al-tijārah Mādiyyah as examined in the previous research. Prior research has also neglected to incorporate an analysis of the social protocols associated with the process of purchasing and vending goods. This study diverges from prior studies in terms of its research objectives. The primary objective of this study is to investigate the prohibited forms of trading while also seeking to uncover the underlying rationales and justifications for these regulations deemed haram. There have been many studies on the word Al-Tijārah in the Quran, as well as studies that focus on Al-Tijārah cases. Mahmud17, The user has conducted a study on the notion of Al-Tijārah as presented in Tafsir Al-Misbah. According to the interpretation provided in Al-Misbah, the term Al-Tijārah encompasses multiple meanings that are contingent upon the perspectives of the subject, object, and objective of commercial transactions. The author's analysis in Tafsir Al-Misbah identifies three distinct manifestations of Al-Tijārah, which are delineated as follows: trade conducted among individuals, trade interactions between Allah and humans, and trade interactions between God, humans, and other humans. Diyaurrahman et al. have also undertaken similar studies in this field18 and Kusmila, et al.19. Faizah20 has also made a study that applies the Muqaran exegesis method in comparing the opinions of Al-Qurtubi and Quraish Shihab. He found that the difference of opinion between the two lies in how to interpret the word Al-Tijārah in the Qur’an. Al- 17Adilah Mahmud, “Konsep At-Tijarah Dalam Tafsir Al-Misbah Karya M.Quraish Shihab,” Jurnal Al-Asas 3, no. 2 (2019): 87–108, https://ejournal.iainpalopo.ac.id. 18Diyaurrahman Diyaurrahman, Muh Nashirudin, and Asiah Wati, “Etika Perniagaan Di Dalam Al-Quran (Analisis Tafsir Ayat – Ayat Tijarah),” SYARIKAT : Jurnal Rumpun Ekonomi Syariah 5, no. 2 (2022): 82–92, https://doi.org/https://doi.org/10.25299/syarikat.2022.vol5(2).9607. 19Kusmila Kusmila, Busra Febriyarni, and Hasep Saputra, “Telaah Makna Tijarah Dalam Al-Qur’an,” AL-HUDA Journal of Qur’anic Studies 1 (2022): 135–60, http://studentjournal.iaincurup.ac.id/index.php/alhuda/article/view/788. 20Cut Faizah, “At-Tijārah (Perdagangan) Dalam AlQuran (Studi Komparatif Tafsir Jāmi‘ Li Aḥkām Alquran Dan Tafsir Al-Mishbah) At-Tijarah (Trade) In Alquran (Comparative Study of The Tafseer Jami,” Jurnal At-Tibyan: Jurnal Ilmu Alqur’an Dan Tafsir 2 (2017): 77–95, https://doi.org/https://doi.org/10.32505/at-tibyan.v2i1.253. Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 354 Qurtuby21 uses a Fiqh scientific approach, while Quraish Syihab does not dominantly use a Fiqh approach. On the other hand, many studies have also been carried out on the types of trading. The majority of previous studies talk about forbidden trading, such as Bai' An-Najsy22, Mukhādarah23, Gharar24, Mulamasah25, and others. This study takes a stance by offering examples of unlawful trading practices that have proliferated but have not been thoroughly examined. Meanwhile, studies on halal trading frequently focus on the terms of trading harmony, such as research by Muslim et al.26 Starting with the consideration of collecting types of trading in one short piece of literature, this research attempts to collect all types of forbidden trading activities between human beings in one place with a brief discussion accompanied by a discussion of the practice of trading etiquette as a Muslim, with the hope of contributing to society and scholars by adding to the treasure trove of references. This study also aims to highlight options to focus on the most recent research subjects to compensate for the deficiencies of past research. This study employs a qualitative research paradigm, with data drawn from multiple sources27 which connects trading activity between humans and Islamic literature concerning trade. As a result, this study must incorporate knowledge from the Quran and Sunah.28 Al-Tijārah, which is discussed in this research, is one of the themes of the many al-Musṭalahāt al-Qurāniyyah mentioned in the Al-Qurān.29 This type of research data is pure library data,30 which means: research whose data is derived from verbal 21Abī Abdillāh Muḥammad bin Aḥmad bin Abī Bakr Al-Qurṭuby, Al-Jāmi`u Liahkāmi Al-Qurān (Beirut - Lebanon: Al-Resalah Publisher, 2006). 22Asy-Syawaf, “An-Najsy Baina Al-Asholah Wal-Mu’ashoroh - Dirasah Fiqhiyyah Muqaranah ((Najash) between Tradition and Modernity Comparative Jurisprudence Study).” 23 Mahmud, “Bai’ Al-Mukhādarah - Dirāsah Fiqhiyyah Mu’āsharah.” 24Basyariah, “Larangan Jual Beli Gharar: Kajian Hadist Ekonomi Tematis Bisnis Di Era Digital.” 25 Evan Hamzah, “Muamalah Terlarang: Maysir Dan Gharar.” 26 Muslim Muslim, Saveta Choirunnisa, and Diah Dwi Wulandari, “Pandangan Pengurus Mui Provinsi Lampung Periode 2016-2021 Terhadap Bai’ Al-Wafa’,” Asas 13, no. 1 (2021): 44–60, https://doi.org/10.24042/asas.v13i1.9330. 27 Abuddin Nata, Metodologi Studi Islam (Jakarta: Rajawali Pers, 2009). 28 Abdul Mustaqim, Metode Penelitian Al-Qur’an Dan Tafsir (Yogyakarta: Idea Press Yogyakarta, 2015). 29 Mustaqim. 30 Nata, Metodologi Studi Islam. 355 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 information and obtained through written materials, particularly books and standard texts connected to the subject of study.31 The data obtained from the literature review comprises primary data in the form of specific verses that directly address al-Tijārah, as well as secondary data consisting of supplementary information that aids in the interpretation of the primary data. This supplementary data is sourced from tafsir books, hadith books, fiqh books, lughah books, and other relevant literature on the subject matter. The research employed the documentation approach as the data-gathering strategy.32 In this stage, the author gathered a selection of poems that incorporate the terms al-Tijārah, al-bai', and al-syirā', as well as partial word fragments, utilizing the resource Mu'jam Kalimāt al-Qurān authored by Moḥammad Zaky Moḥammad Khiḍr. The purpose of this exercise was to subsequently categorize these verses based on their linguistic structure, including the arrangement of words and their derivatives. Additionally, supplementary data was acquired from several sources of pure Muamalah Fiqh literature and pertinent research studies. In addition to this, the author additionally gathered supplementary data from a range of previously published research articles. This research focuses exclusively on the examination of transactional behaviors within the context of At-Tijarah. The complicated backgrounds of Mabi' and Ṡaman, which are relevant but require other research methodologies, are not explored in this study due to their impractical inclusion. One illustrative instance is the phenomenon of money laundering. Tania Irwan33 revealed that the perpetrators used a variety of techniques to disguise the origin of the illicit money so that the government or institutions with specific authorities could not find it. They did this by putting the money into a financial system and then withdrawing it again as halal money. The topic of money laundering can be covered in the discussion of this research but cannot be discussed specifically or in detail because this research focuses on things that are visible during transactions. 31 A Muri Yusuf, Metode Penelitian (Jakarta: Kencana, 2016). 32 Yusuf. 33Tania Irwan, “Implementasi Upaya Pemulihan Aset Korban Kejahatan Tindak Pidana Penipuan Dan Pencucian Uang Dalam Kasus First Travel,” JISIP (Jurnal Ilmu Sosial Dan Pendidikan) 5, no. 4 (2021): 698–719, https://doi.org/10.58258/jisip.v5i4.2223. Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 356 This research contributes by taking the role of "adding references" for the public about Al-Tijārah in Islam, so that humans gain benefits in this world and the hereafter, at least they can avoid elements of fraud and types of trading that are detrimental to one party. This research assists traders in evaluating their trading practices so that they are by Islamic law. Furthermore, this research can help people who are solving problems or cases in the business they are running obtain assets that are more halal according to Islamic law. Results and Discussion Ulama's opinion about Al-Tijārah The word Al-Tijārah is sometimes said to express the meaning of selling and sometimes the meaning of buying. According to Linguist Al- Tijārah, it is the masdar (verb) form of fi’il maḍi َتججرَج , fi’il muḍāri’ ََتجُرَُي maṣdar ََتججر اََوَتججارجة which mean ى عَجََوجشجرَج 34 Rāghib al-Iṣfahāny.(trading) َََبج explained that al-Tijārah is managing business capital to make a profit.35 Isim fā’il (subject form) of the word َتارَة (Tijārah) is ر ,(Tājir) اتجج Specifically, those whose daily routines revolve around engaging in trade activities, assuming they possess specialized knowledge and skills in this domain.36 Wahbah al-Zuḥaily explains that the basic meaning of al-Tijārah is trading activities to fulfill one's life's needs; The meaning of majāzi is pious deeds.37 Al-Khāzin explained that the meaning of al-Tijārah is managing trading assets so that they develop as a result of achieving several profits.38 Ibn Ḥajr al-Haitamy explained that al-Tijārah is moving commercial assets to develop.39 Al-Ramly also conveyed the same 34Muḥammad Ibn Mukrim Ibn Manẓūr al-Afrīqy Al-Miṣry, Lisān Al-‘Arab (Dār Ṣādir, n.d.).Jilid 4. 35Al-Ḥusain Ibn Muḥammad Ibn Mufaddal Al-Rāghib Al-Aṣfahāniy, Al-Mufradāt Fi Gharīb Al-Qur’ān (Beirut - Lebanon: Dār Al-‘Ilm Al-Dār Al-Syāmiyyah, 1412). 36Ibrāhīm Muṣṭafa, Al-Mu’jam Al-Wasīṭ (al-Iskandariyah: Dār al-Da’wah, n.d.). Jilid 1 37Wahbah Ibn Muṣṭafa Al-Zuḥayliy, Al-Tafsīr Al-Munīr Fī Al-`Aqīdah Wasy- Syarī`ah Wal Manhaj (Bairut: Dār al-Fikr al-Mu’āṣir, 1418). Jilid 28 38Al-Khāzin ‘Alā’uddin ‘Ali Ibn Muḥammad Ibn Ibrāhīm Al-Baghdādy, Lubāb Al- Ta’wīl Fi Ma’āni Al-Tanzīl (Beirut - Lebanon: Dār Al-Kutub Al-’Ilmiyyah, 1415). Jilid 1. 39Syihāb al-Dīn Abū al-‘Abbās Aḥmad Ibn Muḥammad Ibn ‘Aly Ibn Ḥajr al- Haitamy, Tuḥfah Al-Muḥtāj Bi Syarḥ Al-Minhāj (Beirut: Dar Al Kotob Al Ilmiyah, 2016). Jilid 2 357 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 thing.40 Shaikh Nawawy al-Bantany provided a more comprehensive elucidation, specifically referring to the utilization of commercial resources through activities such as purchasing, selling, or other methods to generate financial gain.41 Abū al-Su'ūd explains in his tafsir book that the meaning of al-syirā' is an effort to get goods by handing over Ṡaman (money/means of payment), not an effort to give up money to get goods, even though basically in exchange, the law of interrelationship applies (cause and effect). So it can be concluded that, in essence, the purpose of buying is to get goods, not to part with money. The same thing applies to sales goals.42 Al-Tijārah Mādiyyah in Al-Quran The term al-Tijārah, together with its many grammatical forms of I'rab, is referenced in the Qur’an a total of nine times, distributed among eight verses and seven letters. N o Form الكلمة Cou nt Surah ة َ 1 ار Mufrad Nakirah تِج Mansūb 4 • al-Baqarah/2: 282, • al-Nisā’/4: 29, Fāṭir/35: 30 • al-Jumuah/62: 11. ة َ 2 ار Mufrad Nakirah تِج Marfū’ 2 • al-Nūr/24: 37 • al-Taubah/9: 24 ة َ 3 ار Mufrad Nakirah تِج Majrūr 1 • al-Saff/61: 10 ةَِ 4 ار Maṣhūb Bi al الت ِج Majrūr 1 • al-Jumuah/62: 11 تُُهَم 5 ار Muḍāf Marfū’ 1 • al-Baqarah/2: 16 تِج 40Syams al-Dīn Muḥammad Ibn Abī al-‘Abbās Aḥmad Ibn Ḥamzah Ibn Syihāb al-Din Al-Ramly, Nihāyah Al-Muḥtāj (Beirut - Lebanon: Dar Al-Fikr, 1984).Jilid 6 41Abī ‘Abd al-Mu’ṭi Muḥammad Ibn ‘Umar Ibn ‘Aly Nawawy al-Jawy al-Bantany, Nihayah Al-Zain (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, 2002). 42Abū al-Su’ūdو Muḥammad Ibn muḥammad Al-‘Imādi, Irsyād Al-‘Aql Al-Salīm Ila Mazāyā Al-Kitāb Al-Karīm (Beirut - Lebanon: Dār Ihyā’ al-Turāts al-‘Araby, 1994).Jilid 1 Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 358 Of all the verses about Al-Tijārah in the Al-Quran, 3 (three) verses specifically discuss trading activities between humans (Al-Tijārah Mādiyyah), namely An-Nisa/4: 29–30, Al-Nur/24: 37, and Al-Jumuah/62: 11. Al-Nisā'/4:29–30 came down in Medina, as is usually the case with the verses collected in Surah an-Nisā'.43 Al-Andalusy stated that this verse explains the requirements for obtaining halal property.44 Muḥammad Mahmūd Hijāzy explained that an-Nisa'/4:29 prohibits humans from being greedy and eating or taking other people's property in ways that are not permitted by Islamic sharia. This statement also means a prohibition against disputes to obtain property. In other words, efforts to obtain wealth must be based on the principle of mutual consent and without any element of injustice. So efforts to obtain property must be based on mutual agreement, no lies, no fraud, no cheating45 gambling, An-Najsy46, Mukhādarah47, Gharar48, Mulamasah49, and others. Az-Zuhaili stated that lies, forgery, and fraud can result in a trade being haram.50 Ibn Kaṡīr also gives examples of baṭīl in trading activities such as ḥīlah (engineering against Sharia law), which is considered to violate Sharia law, the same as deliberately manipulating usury transactions so that they are not usury by nature.51 Al-Maraghy explained in more detail that the previous verse explained the procedures for managing the assets of orphans, the prohibition on handing over the management of assets to stupid people, the obligation to hand over the dowry to the woman one marries, the prohibition on taking back the dowry that has been given in various ways, and the obligation to give part of an orphan's property to his relatives who are present when their property is distributed. So this verse explains the 43Al-Qurṭuby, Al-Jāmi`u Liahkāmi Al-Qurān. 44Muḥammad Ibn Yūsuf Abi Ḥayān Al-Andalūsy, Tafsir Al-Baḥr Al-Muḥīṭ (Beirut - Lebanon: Dar Al-Fikr, 1420).Jilid 3 45Muḥammad Maḥmūd Hijāzy, Al-Tafsīr Al-Wāḍih (Beirut - Lebanon: Dār al-Jīl al-Jadīd, 1413), https://shamela.ws/book/23589. 46Asy-Syawaf, “An-Najsy Baina Al-Asholah Wal-Mu’ashoroh - Dirasah Fiqhiyyah Muqaranah ((Najash) between Tradition and Modernity Comparative Jurisprudence Study).” 47Mahmud, “Bai’ Al-Mukhādarah - Dirāsah Fiqhiyyah Mu’āsharah.” 48Basyariah, “Larangan Jual Beli Gharar: Kajian Hadist Ekonomi Tematis Bisnis Di Era Digital.” 49Evan Hamzah, “Muamalah Terlarang: Maysir Dan Gharar.” 50Al-Zuḥayliy, Al-Tafsīr Al-Munīr Fī Al-`Aqīdah Wasy-Syarī`ah Wal Manhaj. Jilid 5 51Ibnu Katsir, Tafsiru Al-Qur’ani Al’adzim, ed. 2 (Riyad, Saudi Arabia: Dar Taibah, 1999). 359 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 prohibition of seeking wealth improperly and the command to seek it correctly, such as business based on like-mindedness.52 Scholars agree that the entire letter of an-Nur came down in Medina. Ṭanṭāwy explains that, in Al-Nūr/24:37, Allah SWT mentions men who receive guidance and have mature souls53, So, according to Mahmud Al-Hijazy, trading activities do not make him forget to pray dhikr and tafakur, pray, give zakat, and feel anxious about his fate on the Day of Judgement, so he hopes for the best reward and grace from Allah SWT.54 Az-Zuhaili stated that they were the people who enlivened the mosque.55 According to Ṭanṭāwy, Al-Jumuah/62:11 descended from Medina. As for the reasons for nuzūl Al-Jumuah/62:11 according to al-Zuḥaily56 based on the history of Imām Aḥmad 57, al-Bukhāry58, Muslim,59 and al- Turmudzy60, When the Prophet SAW was delivering his Friday sermon, suddenly a caravan (a group of) traders from the land of Syria came. Learning of the arrival of the caravan, the Friday Prayer congregation flocked out of the mosque so that only 12 (twelve) people remained in the mosque. Then Allah revealed Al-Jumuah (62:11). According to Az- Zuhaily, in Al-Jumuah/62:11, trading is mentioned specifically because it is a very important activity among various activities to earn a living during the day, as well as giving a signal to abandon all forms of business when the Friday call to prayer is heard. Al-Jumuah/62:11 also provides 52Aḥmad Muṣṭafa Al-Marāghy, Tafsir Al-Marāghy (Mesir: ٍَ yirkah Maktabah wa Maṭba’ah Muṣṭafā ٍَِ l-Baby al-Ḥalaby Auladihi, 1946). 53Muhammad Sayyid Ṭanṭāwy, Al-Tafsīr Al-Wasīṭ Li Al-Qur’ān Al-Karīm (Mesir: Dār Nahḍah, 1998). 54Hijāzy, Al-Tafsīr Al-Wāḍih. 55Al-Zuḥayliy, Al-Tafsīr Al-Munīr Fī Al-`Aqīdah Wasy-Syarī`ah Wal Manhaj. 56Al-Zuḥayliy. 57Al-Imam Aḥmad, Musnad Al-Imām Ahmad Bin Ḥanbal (“Ālam Al-Kutub Liṭṭabā’ah Wan-Nasyr Wat-Tauzī,” 1998), https://books.google.co.id/books?id=2mXHngEACAAJ. 58Abī ’Abdillāh Muhammad Bin Ismā’īl Al-Bukhārī, Ṣahīh Al-Bukhārī (Beirut - Lebanon: Dār Al-Fikr Al-Islāmī, 2000), https://books.google.co.id/books?id=mmxkQgAACAAJ. 59Ibn Hajjāj Al-Qusyairī Al-Naisāburiy Muslim, Ṣahīh Muslim (Beirut - Lebanon: Dār Al-Kutub Al-`ilmiyyah Lin Nasyr Wat Tauzī’, 2001), https://books.google.co.id/books?id=HVOYswEACAAJ. 60Abī Al-’Alī Muḥammad ’Abdurrahmān Bin Abdurrahīm Al-Murakfūrī and Abdul Wahhāb Abdullaṭīf, “Tuḥfattu Al-Aḥważī Bi Syarhi Jāmi’i At-Turmużī” (Beirut - Lebanon: Dār Al-Fikr Lin Nasyr Wat Tauzī’, 2009). Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 360 evidence regarding the obligation to perform Friday prayers and the special nature of Friday for Muslims, like Saturday for Jews.61 Tijarah etiquette Adab/Ethics plays an important role in every aspect of life. Every Muslim is obliged to obey all Islamic laws in all matters, including Tijārah. Some people think that ethics and business are two separate things that have nothing to do with each other because they think that business aims to get the maximum profit in the world and ignore Ukhrawy's profits.62 In Tijārah, every Muslim should seek material (worldly) and immaterial (ukhrawy) benefits.63 The etiquette of Tijārah in the Al-Quran is: 1). It is mandatory to leave business when the call to prayer for Friday prayers has been announced, as stated in Al-Jumuah:9. 2). (Do not reduce the measures and scales as in Al-Isra': 35, 3). Recording matters related to debts and receivables as stated in Al-Baqarah: 282, 4). Avoiding bāṭil trade (a trade that is contrary to Islamic law) 5). Holding the principle of mutual willingness (as in An-Nisa 29.6) Adorn yourself with noble morals, like choosing halal treasures for yourself64 as in Al-Baqarah: 182, 7). Maintaining trust and not destroying evidence or witnesses, as stated in Al-Baqarah, 282. In the hadith, among the etiquettes of Tijārah are: 1). Honest (not lying or cheating)65, 2). Be kind; 3). Fear of Allah's punishment66, 4). Does not swear much67, 4) provide price relief and leave disputes behind68, 5). 61Al-Zuḥayliy, Al-Tafsīr Al-Munīr Fī Al-`Aqīdah Wasy-Syarī`ah Wal Manhaj. Juz 2 62Ali Muhayatsyah and Ali Muhayatsyah, “Etika Bisnis Islam Dalam Perspektif Pemikiran Al-Ghazali,” AT-TIJARAH: Jurnal Penelitian Keuangan Dan Perbankan Syariah 2, no. 2 (2020): 84–104, https://doi.org/10.52490/at-tijarah.v2i2.961. 63Siti Nurul Huda and Nandang Ihwanudin, “Etika Bisnis Islam Dalam Tinjauan Al-Qur’an Dan Hadits,” Moderation Journal of Islamic Studies Review 2, no. 1 (2022): 61–72, http://journal.adpetikisindo.or.id/index.php/moderation/article/download/35/21. 64Muḥammad Bin Muḥammad Aṭ-Ṭusī Al-Gazālī, Ihyā’ ’Ulūm Ad-Dīn (Beirut, Lebanon: Dār Al Kutub Al-’ilmiyyah, 2016), https://books.google.co.id/books?id=nJdLDwAAQBAJ. 65Al-Bukhārī, Ṣahīh Al-Bukhārī. 66Ibn Muḥammad Ibn Yazīd Abu ‘Abdillah Ibn Mājjah Al-Qazwainiy, Sunan Ibn Mājjah (Beirut - Lebanon: Dār Al-Fikr, n.d.). 67Sulaimān Bin Al-Asy’aṡ Al-Azdī As-Sajintānī Abī-Dāud, Sunan Abī Dāwūd (Beirut - Lebanon: Dār Al-Kutub Al-`ilmiyyah Lin Nasyr Wat Tauzī’, 2016), https://books.google.co.id/books?id=XJ10DwAAQBAJ. 361 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 give other people rights69, 6). Providing the option to return goods (iqalah)70, 7). Do not engage in usurious trading; 8). Avoid trading haram goods; 9). Do not commit fraud. In various previous studies, various Tijārah etiquettes have also been mentioned, including not cheating or counterfeiting merchandise, as in a hadith, which means "whoever cheats is not part of our group"71. Several cases of fraud have occurred in trading activities, such as what happened at the Wonokromo-Surabaya local market, namely sellers injecting liquid dye into the fruit, preserving the fruit using substances that are not suitable for consumption, and adding textile dye liquid to the outside of the fruit so that it is not suitable for consumption.72 Fraud of goods and counterfeiting of brands also occur throughout the world. According to data from the Organisation for Economic Co-operation and Development's 2019 report, trade in counterfeit goods is 3.3% of total world trade and continues to increase.73 Piracy, acts of theft, and counterfeiting, apart from violating Sharia principles, violate Law Number 20 of 2016 concerning trademarks and geographical indications.74 Other Tijārah manners are: 1) not monopolizing trade75, 2)do not make too much profit76, 3). Intend to worship at work77, and 4). Do not 68Muḥammad Ibn Ismā’īl Al-Bukhāriy, Al-Jāmi’ Al-Ṣaḥīḥ (Kairo - Mesir: Dār Al- Sya’b, 1987). 69Al-Bukhāriy. 70Abī-Dāud, Sunan Abī Dāwūd. 71Ṣafā Aḍ-Ḍawi Aḥmad Al-’Adawī, Ihda`u Ad-Daibājati Bi Syarḥi Sunan Ibn Mājjah (Bahrain: Maktabah Dār Al-Yaqīn, 2001), https://books.google.co.id/books?id=VQjYAAAAMAAJ. 72Siti Nur Azizaturrohmah and Imron Mawardi, “Pemahaman Etika Berdagang Pada Muslim Pasar Wonokromo Surabaya (Studi Kasus Pedagang Buah) Siti,” Jurnal Ekonomi Syariah Teori Dan Terapan 1, no. 4 (2014): 278–88. 73Economic Organisation for Co-operation and Development, "Trade in Fake Goods Is Now 3.3% of World Trade and Rising," 2019, https://www.oecd.org/newsroom/trade-in-fake-goods-is-now-33-of-world-trade-and- rising.htm. 74Nickyta Julia Lumintang, “Penegakan Hukum Pidana Terhadap Pelaku Pemalsuan Merek Barang Dagang Berdasarkan Undang-Undang Nomor 26 Tahun 2016 Tentang Merek Dan Indikasi Geografis,” Lex Crimen IX, no. 2 (2020): 172–80. 75Muh. Rif’an et al., “Strategi Pemasaran Produk Khas Daerah Oleh Dinas Perindustrian Perdagangan Koperasi Dan UKM Kota Palu Dalam Perspektif Ekonomi Syariah,” Jurnal Ilmu Ekonomi Dan Bisnis Islam 1, no. 1 (2019): 85–107, https://doi.org/10.24239/jiebi.v1i1.6.85-107. 76Al-Gazālī, Ihyā’ ’Ulūm Ad-Dīn. 77Muhayatsyah and Muhayatsyah, “Etika Bisnis Islam Dalam Perspektif Pemikiran Al-Ghazali.” Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 362 sell anything that is haram78, 5). Do not buy goods when prices are high to hoard them and then sell them again during a crisis79 6). Do not swear a lot during transactions. Types of Haram Al-tijārah Hal-Mādiyyah In general, Al-tijārah al-Mādiyyah is divided into halal trade and forbidden trade. Halal trade consists of trading. Wājib, such as selling food to hungry people; Sunnah, such as selling everything useful to other people; Mubāḥ, such as trading using representatives, and 4). Makrūh, like trading after the first call to prayer on Friday prayers. The purpose of the types of Al-tijārah al-Mādiyyah in this study is to determine the law of every type of trading between human beings that is permitted or forbidden. On the other hand, the causes of halal and unlawful trade can also be seen from the perspective of mābi' (objects being traded), Ṡaman (means of payment), the person making the transaction (Musytary wa Bāi'), the consent granted (ṣīghāt), and every condition that must be met in every point of trading. Apart from that, the meaning of Al-tijārah in the Quran also refers to trading between humans and Allah SWT. Halal trading is widely explained in the field of fiqh studies. Searching for each item is also very easy because the majority of the discussion is collected in one book and has been marked in each chapter. Meanwhile, the majority of fiqh literature for beginners does not mention the types of haram trading in a special chapter and is not specifically marked. Therefore, this study will attempt to collect every type of trading that is forbidden and the types of trading that are debated as halal by the Ulama. This study also reminds us that in a hadith, it is stated that there will be an era when people will no longer care about whether a property is halal or haram.80 78Jamaiyah and Susianto, “Analisis Strategi Pemasaran Produk Deposito Mudharabah Dalam Menarik Minat Masyarakat Pada PT. Bank Sumut Syariah KCPSy Marelan Raya,” Jurnal FEB Jurnal Mahasiswa Fakultas Ekonomi Dan Bisnis 1, no. 1 (2020): 773–83. 79Ḥasan Ibn Aḥmad Ibn Muḥammad Al-Kāf, At-Taqrīrāt As-Sadīdah Fīl Masāil Al-Mufīdah (Riyad - Saudi Arabia: Dār Al-Mīrāts An-Nabawy Lid-Dirāsāt Wat-Tahqīq Wa Khidmati At-Turāts, 2013). 80Al-Bukhārī, Ṣahīh Al-Bukhārī. 363 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 The types of trading that are prohibited are: 1). Selling prohibited or unclean objects such as Khamr, pork, or carcasses of animals that have not been slaughtered by Islamic Sharia, 2) types of trading that are contrary to Sharia, such as trading that contains usury, 3). Selling or buying stolen goods, 4)., 5). Nitāj trading (النتاج), 6). Mulāmasah (املالمسة), 7). Munabażah (املنابذَة), 8). Muḥaqalah, 9). Muzabanah (املزابنة), 10). Mukhādarah Trading goods that have not been .(12 ,(الغرر) Gharar .(11 ,(املخاضرَة) delivered and received, 13). Trading something that cannot be handed over, such as trading birds that are still in the air, 14). Fuḍūliy (الفضويل) trading or goods that are not yet owned without a representative agreement or the owner's permission, such as brokers, 15). Ḥaṣāh (احلصاة) trading, 16). Selling halal meat is purchased from halal animals that are still alive. 17). Trading publicly owned water, such as river water, lake water, or seawater, without processing, which increases the selling value, 18). An-Najasy (النَّججش) trading, 19). Muhaqalah ( ُحجاق جلجةَج .(trading, 20 (امل Purchases on top of other people's purchases before a transaction is completed until the handover stage, 21). selling weapons to murderers, selling wine to liquor manufacturers, 22). 'Arabun trading ( ٍَُلعجرجبوَنا ), 23 Mu’āwamah/ Sinīn ( نجيَج .trading (الجُمعجاوجمجةَُ/ الس ج A transaction process for goods that the previous seller has not yet delivered is trading that has not yet occurred. However, the prohibition of this type of trading excludes several things, namely, selling inheritance that has not been received, selling items from a will, selling quotas from kings or leaders, selling income from a waqf, selling gifts from parents that have not been received, and items ordered that are not perhaps taking it everywhere, pawning items after the installments have been completed and not yet taken, and so on.81 Gharar (الغرر) trading is a sale or purchase that has the potential for fraud82 both in terms of sellers, buyers, trading systems, as well as 81Syaikh Al-Islaām Zakariyā Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb (Amman - Yordania: Dār Al-Fatḥ Lid-Dirāsāt Wan-Nasyr, 2023). 82Ahmad Mukhlishin and Saipudin Saipudin, “Sistem Jual Beli Pupuk Kandang Prespektif Imam Syafi’i Dan Imam Hanafi (Studi Di Kampung Sulusuban Kecamatan Seputih Agung),” Mahkamah 2, no. 2 (2017): 328–50, https://doi.org/10.25217/jm.v2i2.176. Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 364 merchandise conditions whose condition is not yet clear.83 Gharar (الغرر) trading is more common than other types of illicit trading because it allows fraud to occur. Basyariah84 concluded that Gharar (الغرر) trading is a transaction in which there are elements of uncertainty or speculation, doubt, ambiguity, and other elements that result in the buyer being unwilling, such as gambling.85 In principle, Gharar trading (الغرر) is restricted as a result of the customer's reluctance stemming from a sense of being deceived. Nowadays, Gharar ( رلغرا ) trading manifests in financial institution transactions. The interest system levied on each savings and loan transaction typically reveals this information.86 Nehemiah stated that Gharar (الغرر) r trading reflected in transactions that are not believed to be completed or in goods of unknown quality and quantity.87 Meanwhile, Hosen88 classifying forms of Gharar as trading goods that do not yet exist (ma'dūm), trading goods that are not clear (majhūl), and trading goods where it is impossible to hand over due to the unclear payment method. Meanwhile, Shaikh Zakariya classifies sales and purchases that do not allow handover to occur into the category of bāṭil trading.89 Another case that occurs in society is the insurance case90 and commodity futures transactions in stock index derivative transactions, which contain elements of uncertainty.91 The uncertainty in these transactions arises from the ambiguity around the measurement or pricing of the commodity. 83Mahmud, “Konsep At-Tijarah Dalam Tafsir Al-Misbah Karya M.Quraish Shihab.” 84Basyariah, “Larangan Jual Beli Gharar: Kajian Hadist Ekonomi Tematis Bisnis Di Era Digital.” 85Huda and Ihwanudin, “Etika Bisnis Islam Dalam Tinjauan Al-Qur’an Dan Hadits.” 86Evan Hamzah, “Muamalah Terlarang: Maysir Dan Gharar.” 87Nahdiah and Hidayatullah, “Analisis Bai’ Gharar Terhadap Jual Beli Follower Di Instagram.” 88Muhammad Nadratuzaman Hosen, “Analisis Bentuk Gharar Dalam Transaksi Ekonomi,” Al-Iqtishad: Jurnal Ilmu Ekonomi Syariah 1, no. 1 (2009), https://doi.org/10.15408/aiq.v1i1.2453. 89Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb. 90Haqiqi Rafsanjani, “Analisis Praktek Riba, Gharar, Dan Maisir Pada Asuransi Konvensional Dan Solusi Dari Asuransi Syariah,” Maqasid: Jurnal Studi Hukum Islam 11, no. 1 (2022): 2615–22, https://doi.org/http://dx.doi.org/10.30651/mqsd.v11i1.14485. 91Utomo, “Perlindungan Hukum Nasabah Perdagangan Produk Derivatif Index Saham Berdasarkan Undang-Undang Nomor 10 Tahun 2011.” 365 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 Trading goods that cannot be handed over during the transaction, such as trading fish that are still in the river, is not permitted in Islamic law, except for trading five things, namely: 1). Trading services or renting; 2). trading which contains elements of orders with special characteristics of goods (As-Salam); 3). Trading so much food that it is not possible to measure it in a short time; 4). trading runaway slaves to buyers; and 5). selling slaves and houses in other areas.92 Presently, internet transactions can be conducted without the need for physical interaction between the buyer and seller. Concurrently, the purchaser lacks knowledge on certain aspects, such as whether the merchandise showcased on the website belongs to the buyer or if the buyer is acting as a drop shipper. Furthermore, there are numerous instances where the seller fails to provide comprehensive information on the goods, thereby creating skepticism among potential purchasers regarding their purchase intentions. Salim93 explains various things about online buying and selling with halal status, namely: halal products, clarity of ownership status of goods, suitability of price to quality of goods, and honesty. Several researchers, such as Munir,94 and Astuti95, offers a solution in the form of As-Salam transactions, which, according to Al-Kaf96 is the trading of something characterized as being the responsibility of the seller by using the word Salam. Meanwhile, based on the definition of buying and selling As-Salam, the solution in the form of aqad salam is not suitable for online transactions because merchandise is generally available without having to make it first. Apart from that, in Aqad Salam, the customer hands over the money first, and aqad salam cannot be applied to something cooked, such as food, to change the condition of the food or to goods that are still in stock. Because for transactions on goods that are available in stock, Islam regulates them in the Aqad of buying and selling, not the Aqad of Salam. Several researchers, such as Pekerti and 92Aby Al-Ḥasan Aḥmad ibn Muḥammad Ibn Aḥmad Aḍ-Ḍaby Al-Muḥamily, Al- Lubāb Fīl Fiqh Asy-Syāfi’iy (Madinah: Saudi Arabia: Dār Al-Bukhārā, 1416). 93Munir Salim, “Jual Beli Secara Online Menurut Pandangan Hukum Islam,” Al Daulah : Jurnal Hukum Pidana Dan Ketatanegaraan 6, no. 2 (2017): 371–86, https://doi.org/10.24252/ad.v6i2.4890. 94Salim. 95Daharmi Astuti, “Persepsi Masyarakat Terhadap Akad Jual Beli Online Perspektif Ekonomi Syariah,” Syarikat: Jurnal Rumpun Ekonomi Syariah 1, no. 1 (2018): 13–26, https://doi.org/10.25299/syarikat.2018.vol1(1).2625. 96Al-Kāf, At-Taqrīrāt As-Sadīdah Fīl Masāil Al-Mufīdah. Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 366 Herwiyanti,97 propose that online transactions should be classified as straightforward and uncomplicated buying and selling. Aqad Greetings, but the seller offers the possibility of returning the merchandise. Nevertheless, Pekerti and Herwiyanti failed to elucidate the potential strategies for facilitating product returns. The return option he is talking about maybe Khiyār Syaraṭ, which refers to the conditions given by one or both parties to either proceed with the sale and buy or cancel it.98 Ḥabal Al-Ḥabalah (َِب ل ة اْلح ب ِلَ trading is the purchase and sale of (ح livestock to grandchildren the birth of whom is still unknown. Syafi'iyah scholars differ in their opinions regarding the actual practice of Ḥabal Al- Ḥabalah (َِب ل ة اْلح ب ِلَ trading. Some scholars argue that Ḥabal Al-Ḥabalah (ح ب ل ةَِ) ب ِلَاْلح trading is a sale and purchase paid on credit with a tenor until (ح an animal's grandchildren are born.99 Although scholars have different opinions about the definition of Ḥabal Al-Ḥabalah (َِب ل ة ب ِلَاْلح trading, but (ح they agreed about the haraam of Ḥabal Al-Ḥabalah (َِب ل ة اْلح ب ِلَ Fuadi 100.(ح said that Ḥabal Al-Ḥabalah (َِب ل ة اْلح ب ِلَ trading includes engaging in (ح Jahālah transactions, including the trading of things where the location, timing, or price is still unknown.101 According to Darussalam, Ḥabal Al- Ḥabalah (َِب ل ة ب ِلَاْلح ,trading contains an element of uncertainty, or Gharar (ح because the substance of the Ḥabal Al-Ḥabalah (َِب ل ب ل ةَِ ح trading lies in (اْلح the unclear time of delivery of goods.102 Many studies attempt to explicitly delineate the distinctions between Ḥabal Al-Ḥabalah (َِب ل ب ل ةَِ ح (اْلف ْحلَِ ع ْسبَِ) trading, 'Asb Al-Faḥl (اْلح trading, and Al-Maḍāmīn and Al-Malāqīh (َِوالم القيحَِ الم ضاِمين) trading. Yuniartik103 for example, defining the trading of 'Asb Al-Faḥl (َِاْلف ْحلَِ ع ْسب) as the sale and purchase of male animal seeds for breeding in the womb 97Retno Dyah Pekerti and Eliada Herwiyanti, “Transaksi Jual Beli Online Dalam Perspektif Sariat Madzhab Asy-Syafi’i,” JEBA: Jurnal Ekonomi, Bisnis, Dan Akuntansi 20, no. 2 (2018): 1–12, https://doi.org/https://doi.org/10.32424/jeba.v20i2.1108. 98Al-Kāf, At-Taqrīrāt As-Sadīdah Fīl Masāil Al-Mufīdah. 99Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb. 100Abu Al-Ḥasan ’Aly Ibn Muḥammad Ibn Muḥammad Ibn Habīb Al-Basry Al- Baghdādy Al-Māwardiy, Al-Ḥāwy Al-Kabīr Fī Fiqhi Mażhabi Al-Imām Asy-Syāfi’iy Syaraḥ Mukhtasar Al-Muzany (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, 1999). 101Fatih Fuadi, “Dampak Jahalah Terhadap Keabsahan Akad Jual-Beli,” Jurnal Ekonomi Syariah 2 (2017): 19–26. 102Nuritan Siregar, “Indikasi Gharar Dalam Janji Dan Akad Pada Bisnis Travel Umrah (Analisa Fiqih Muamalah),” J-Mabisya 3, no. 1 (2022): 37–45. 103Yuniartik Yuniartik, “Praktik Jual Beli Buah Petai Di Pohon Dengan Sistem Borongan Perspektif Fikih Muamalah,” Cross-Border 5, no. 2 (2022): 1313–21, https://journal.iaisambas.ac.id/index.php/Cross-Border/article/view/1289. 367 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 of female animals. Meanwhile Basyariah104 and Naufal105 explains that 'Asb Al-Faḥl trading is renting out male animals. Meanwhile, 'Asb Al-Faḥl trading according to Sulaimān Al-Bujairamiy is the buying (اْلف ْحلَِ ع ْسبَِ) and selling process of the seller's male livestock with the buyer's female.106 ‘Asb Al-Faḥl (َِاْلف ْحل trading in Indonesia is sometimes (ع ْسِبَ called "stud rental".107 The prohibition of this form of commerce stems from the inherent difficulty in evaluating and determining the price of animal sperm, as it is contingent upon the preferences of both the male and female individuals involved rather than the breeder's preferences. For instance, consider a scenario where an individual brings their male camel to breed with another person's female camel, thereafter demanding payment for the male camel's semen.108 This type of trade is restricted due to its essentiality for pet owners. Therefore, the delivery of the stud is obligatory and comes at no cost. Al-Maḍāmīn and Al-Malāqīh (َِالم ضاِميِنَوالم القيح) trading is the buying and selling of animal fetuses that are still in the stomach and male sperm that are still in the animal's body.109 Scholars differ in their opinions regarding the exact definition of buying and selling Al-Maḍāmīn and Al- Malāqīh. Some scholars argue that Maḍāmīn is the buying and selling of sperm that is still in animal bones,110 while other scholars hold the opposite opinion. Azhari & Hatim111 instead, choose the second definition. Meanwhile, other researchers, such as Naufal112 choose the first definition. Al-Maḍāmīn and Al-Malāqīh (َِوالم القيحَِ الم ضاِمين) trading is prohibited because they contain elements of Gharar,113 choose the first 104Basyariah, “Larangan Jual Beli Gharar: Kajian Hadist Ekonomi Tematis Bisnis Di Era Digital.” 105Ifan Naufali, “Hukum Jual Beli ‘ Asb Al -Fahl Menurut Pandangan Mazhab Syafi ’ i Dan Mazhab Maliki,” Journal of Islamic Business Law 6, no. 4 (2022): 1–11, http://urj.uin-malang.ac.id/index.php/jibl%0Amenghasilkan. 106Sulaimān Al-Bujairamiy, Ḥāsyiah Al-Bujairamiy ’Alā Syarḥi Al-Manhaj (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, 2000). 107Naufali, “Hukum Jual Beli ‘ Asb Al -Fahl Menurut Pandangan Mazhab Syafi ’ i Dan Mazhab Maliki.” 108Al-Bujairamiy, Ḥāsyiah Al-Bujairamiy ’Alā Syarḥi Al-Manhaj. 109Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb. 110Al-Anṣāry. 111Fathurrahman Azhari and Adi Hatim, “Pendapat Kh. Salim Ma’Ruf Tentang Jual Beli Dalam Risalah Muamalah,” Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 15, no. 2 (2016): 165–14, https://doi.org/10.18592/al-banjari.v15i2.849. 112Naufali, “Hukum Jual Beli ‘ Asb Al -Fahl Menurut Pandangan Mazhab Syafi ’ i Dan Mazhab Maliki.” 113Muḥmmad ibn Mūsā ibn ’Īsā ibn ’Aly Ad-Damīrīy, An-Najmul Wahhaāj Fī Syarhi Minhāj Fīl Fiqhi ’Alā Mażhabi Asy-Syāfi’iy (Beirut - Lebanon: Dār Al-Minhāj, 2004). Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 368 definition. Al-Maḍāmīn and Al-Malāqīh (َِوالم القيحَِ الم ضاِمين) trading is prohibited because it contains elements of Gharar.114 Engaging in transactions with specific conditions, such as selling a product that is contingent upon another item, is considered haram due to the inherent risk of fraudulent activities. Furthermore, a transaction seeks to transfer the ownership of an object. However, certain circumstances can effectively hinder the transfer of ownership. However, several conditions are not included, specifically those related to pawn transactions, cost coverage, witness requirements, cancellation options, goods preservation, goods shipment, fruit harvesting, goods modification, goods returned due to damage, delivery of goods until full payment, and cancellation options after inspecting the goods. These factors do not render a trading transaction haram.115 Mulāmasah (المالمسة) is trading clothes that are still folded in the dark without being able to see the condition of the clothes, while reaching an agreement on the transaction is marked by the buyer "holding" the clothes, and there is no option to cancel the transaction when the buyer has seen the cloth.116 Some scholars, such as Al-Anṣāry, specialize in their definition of Mulāmasah (المالمسة) only in conditions of a dark place. Hamzah described Mulāmasah (المالمسة) as buying a cat in a sack.117 In Mulāmasah (المالمسة) trading, transactions are carried out without ṣīghat or in other words, ṣīghat is replaced by touching the item118 whether touching it intentionally or unintentionally.119 Potential customers are unable to visually perceive the merchandise they intend to get.120 Basyariah121 illustrates that in Mulāmasah (المالمسة) trading, the seller says to the buyer "You must buy whatever you touch". Hosen122 adding that Mulāmasah (المالمسة) trading requires the buyer to pay by touching even though he does not yet clearly know the item to be 114Al-Māwardiy, Al-Ḥāwy Al-Kabīr Fī Fiqhi Mażhabi Al-Imām Asy-Syāfi’iy Syaraḥ Mukhtasar Al-Muzany. 115Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb. 116Al-Anṣāry. 117Evan Hamzah, “Muamalah Terlarang: Maysir Dan Gharar.” 118Azhari and Hatim, “Pendapat Kh. Salim Ma’Ruf Tentang Jual Beli Dalam Risalah Muamalah.” 119Darussalam, “Konsep Etika Bisnis Islami Dalam Kitab Sahih Bukhari Dan Muslim.” 120Nahdiah and Hidayatullah, “Analisis Bai’ Gharar Terhadap Jual Beli Follower Di Instagram.” 121Basyariah, “Larangan Jual Beli Gharar: Kajian Hadist Ekonomi Tematis Bisnis Di Era Digital.” 122Hosen, “Analisis Bentuk Gharar Dalam Transaksi Ekonomi.” 369 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 purchased. Mulāmasah (المالمسة) trading is discredited because it is Gharar.123 Munabażah (المنابذة) is trading in which the ṣīghat is exchanged by throwing a merchandise or payment instrument at each other, without the option of returning the goods.124 Consequently, the customer is obligated to acquire every item thrown by the seller, with no possibility of returning the products. Every act of tossing is regarded as a mutually accepted transaction, regardless of the price or the items involved. Darussalam125 describes Munabażah (المنابذة) with: “You have to buy anything I throw at you”. The completion of a Munabażah (المنابذة) transaction is marked by the completion of throwing the items they have at each other.126 Ḥaṣāh (الحصاة) refers to a method of trading when pebbles are thrown at products. Once the pebble lands on the goods, the transaction is deemed finalized.127 An-Nawawy identifies two further forms of trading known as Ḥaṣāh (الحصاة). The first is when the buyer has the right to return the items until the seller throws a pebble, indicating the finalization of the transaction. The second form is when each time the seller throws a stone, it signifies a purchase has been made. An-Nawawy asserted that these three descriptors are encompassed within the act of engaging in invalid transactions of trading.128 Mukhādarah (المحاضرة) is the trading of plants and fruit before they are suitable for harvest or consumption.129 As per the Mazhab of Hanbali, Mukhādarah (المخاضرة) necessitates that the fruit or plant is not severed.130 Meanwhile, Al-Anṣāry summarizes the entire definition 123Muslim, Choirunnisa, and Wulandari, “Pandangan Pengurus Mui Provinsi Lampung Periode 2016-2021 Terhadap Bai’ Al-Wafa’.” 124Syaikh Al-Islaām Zakariyā Al-Anṣāry, Fatḥul Wahhāb Bisyarḥi Manhaji Aṭ- Ṭullāb (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, 2018). 125Darussalam, “Konsep Etika Bisnis Islami Dalam Kitab Sahih Bukhari Dan Muslim.” 126Juju Jumena, A. Otong Busthomi, and Husnul Khotimah, “Jual Beli Borongan Bawang Merah Di Desa Grinting Menurut Tinjauan Hukum Islam,” Jurnal Penelitian Hukum Ekonomi Syariah 2, no. 2 (2017): 151–65, https://doi.org/10.24235/jm.v2i2.2155. 127Al-Anṣāry, Fatḥul Wahhāb Bisyarḥi Manhaji Aṭ-Ṭullāb. 128Abī Zakariyyā Yahyā Bin Syaraf An-Nawawī, Kitāb Al-Majmū’ Syarh Al- Muhażżab Lisy-Syirāzī, (Jiddah - Saudi Arabia: Maktabah Al-Irsyād, 2008), https://books.google.co.id/books?id=8MR9DwAAQBAJ. 129Mahmud, “Bai’ Al-Mukhādarah - Dirāsah Fiqhiyyah Mu’āsharah.” 130Muwafiq Ad-Dīn Ibn Qadāmah, Al-Mughny (Riyad - Saudi Arabia: Dar “Ālam Al-Kutub Litṭ-Ṭabā’ah Wan-Nasyr Wat-Tauziī,” 1999). Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 370 without mentioning the word Mukhādarah (المخاضرة).131 Many prior studies adhered to the definition of Mukhādarah (المخاضرة) without explaining the criteria for detaching the fruit from the tree, similar to Salim132, Muslim, et al.,133 Nahdiah, et al.,134 Astuti135, and others. If the meaning of Mukhādarah (المخاضرة) is limited to fruit that is not yet ripe for harvest or eating, then buying such fruits is considered haram. According to Al-Anṣāry, it is permissible to buy fruit that has to be sliced, even if it is not yet ready to be eaten.136 Muzābanah, also known as المزابنة, initially referred to a transaction involving the exchange or sale of dates that were still attached to the tree (moist) with dates that had already been harvested (dry), provided that the quantity surpassed 5 Wasaq (about 875 kg). Nevertheless, grapes and dates are considered equivalent in terms of zakat payment, as both fall under the category of fruits that require zakat.137 Al-Māwardiy asserts that the Muzābanah (المزابنة) buying and selling law applies to all types of fruits, not limited to dates and grapes alone. Trading or swapping the produce of unharvested trees or plants for those that have already been harvested is strictly forbidden inside the realm of muhaqalah (َِاق ل ة transactions.138 An-Nawawi explained (الُمح that all exchanges of similar foods of unknown quantity or weight (Juzāf) are included in the category of Muzābanah trading (المزابنة).139 Muzābanah (المزابنة) trading prohibited because of an injustice between the two parties140 and the similarity in sales value comparison between the two parties is unknown.141 However, this buying and selling is halal if it fulfills various conditions: 1). The goods being traded are grapes or dates. 2) Dates or grapes that are still on the tree are counted by 131Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb. 132Salim, “Jual Beli Secara Online Menurut Pandangan Hukum Islam.” 133Muslim, Choirunnisa, and Wulandari, “Pandangan Pengurus Mui Provinsi Lampung Periode 2016-2021 Terhadap Bai’ Al-Wafa’.” 134Nahdiah and Hidayatullah, “Analisis Bai’ Gharar Terhadap Jual Beli Follower Di Instagram.” 135Astuti, “Persepsi Masyarakat Terhadap Akad Jual Beli Online Perspektif Ekonomi Syariah.” 136Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb. 137Al-Anṣāry. 138Al-Māwardiy, Al-Ḥāwy Al-Kabīr Fī Fiqhi Mażhabi Al-Imām Asy-Syāfi’iy Syaraḥ Mukhtasar Al-Muzany. 139An-Nawawī, Kitāb Al-Majmū’ Syarh Al-Muhażżab Lisy-Syirāzī. 140Al-Anṣāry, Fatḥul Wahhāb Bisyarḥi Manhaji Aṭ-Ṭullāb. 141Muḥammed Al-Zuhrī Al-Ghamrāwī, Al-Sirāj Al-Wahhāj ’Alā Matn Al-Minhāj, 7th ed. (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, 2012). 371 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 estimating their dry condition142, The dates and grains on the arid surface of the Earth are quantified through measurement. 3). Dates that remain attached to the tree are still moist, whereas dates or grapes that have fallen to the ground are dry. 4). Dates that are still moist must still be attached to the tree. 5). The weight of each date or grain is below 5 Wasaq or approximately 875 kg. 6). Before parting ways, the vendor and buyer exchange items with one another. 7). The dates or moist grapes must be fit for ingestion. 8). There is no specific association between the obligation of zakat and dates or grapes. There are no additional items included with each date or grape, such as four Wasaq dates or dry grapes. Additionally, 1 kg of sugar can be exchanged for 4 Wasaq dates or wet grapes.143 Muhaqalah is the practice of trading wheat while it is still attached to the stalk. Muhaqalah (َِاق ل ة is prohibited due to its inherent (الُمح intention of concealing wheat or other crops, hence preventing the assessment of their suitability for consumption.144 Muhaqalah is the practice of trading wheat while it is still attached to the stalk. Muhaqalah اق ل ةَِ) is prohibited due to its inherent intention of concealing wheat or (الُمح other crops, hence preventing the assessment of their suitability for consumption.145 Talaqqy Ar-Rukbān (تلقيَالركبان), translated from Arabic to English, refers to the action of collecting the group before reaching the intended location. Talaqqy Ar-Rukbān refers to the act of engaging in a transaction of purchasing or selling when the seller is en route to the marketplace, before reaching their destination, and without knowledge of the prevailing market price.146 Although the term used to describe this form of commerce is Talaqqy, legally, the purchaser is not obligated to have an initial intention of "encountering, finding, or acquiring." Consequently, if a buyer's primary intention is hunting, the purchase falls under the category of Talaqqy Ar-Rukbān (الركبان تلقي).147 Depending on the circumstances, this particular transaction has the potential to be harmful to the seller. If the buyer approaches the seller before reaching the marketplace with the product, it could be advantageous for the seller to purchase the entire stock. However, it could also be disadvantageous for 142Al-Ghamrāwī. 143Al-Kāf, At-Taqrīrāt As-Sadīdah Fīl Masāil Al-Mufīdah. 144Al-Ghamrāwī, Al-Sirāj Al-Wahhāj ’Alā Matn Al-Minhāj. 145Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb. 146Al-Ghamrāwī, Al-Sirāj Al-Wahhāj ’Alā Matn Al-Minhāj. 147Al-Anṣāry, Fatḥul Wahhāb Bisyarḥi Manhaji Aṭ-Ṭullāb. Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 372 the seller as the market value may be greater. Thus, this purchase is considered legal yet illicit, as it lacks the possibility of canceling the transaction or obtaining a refund for both the money and the products. Regarding transactions that take place when the seller is present at the marketplace, it is permissible and lawful to engage in the sale and purchase of Talaqqy Ar-Rukbān (الركبان تلقَي), even if the seller is unaware of the market price or the buyer follows the market selling value.148 Cases that often occur in Indonesia involve middlemen buying up merchandise from farmers. According to Darussalam,149 Talaqqy Ar- Rukbān trading (تلقيَالركبان) is prohibited in Islam to protect the interests of consumers from prices that are too expensive, which make consumers not want to buy or regret their purchase. An-Najasy (النَّج ش) is artificially inflating the selling price to defraud others.150 Ar-Rafi'i characterizes it as a form of deceit employed by persons who have no genuine intention of purchasing an object. They do it by inflating the perceived value of the item, with the ultimate goal of driving up the selling price. This manipulation is intended to persuade everyone involved to pay a higher amount.151 Al-Anṣāry asserts that despite the intention to acquire capital appropriateness and selling value, this fraudulent activity remains prohibited (haram). The basis for its prohibition lies in the fact that it inflicts harm upon others since An- Najasy (النَّج ش) is inherently haram.152 Ar-Rafi'i holds the view that the trade of An-Najasy (النَّج ش) is permissible, and once a transaction agreement is made, the buyer does not have the right to request a return of the items.153 The prohibition of buying and selling An-Najasy (النَّج ش) is based on the principle of causing harm and deception. Typically, the incident begins when an individual assumes the role of a potential buyer and deliberately raises the price without any intention of making a purchase. The purpose is to announce a higher price to generate interest from the listener, who may then be inclined to pay more as well.154 148Al-Ghamrāwī, Al-Sirāj Al-Wahhāj ’Alā Matn Al-Minhāj. 149Darussalam, “Konsep Etika Bisnis Islami Dalam Kitab Sahih Bukhari Dan Muslim.” 150An-Nawawī, Kitāb Al-Majmū’ Syarh Al-Muhażżab Lisy-Syirāzī. 151Ar-Rāfi’iy Abū Al-Qāsim, Al-’Azīz Syarḥ Al-Wajīz Al-Ma’rūf Bisy-Syarḥ Al- Kabīr, 1st ed. (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, 1997). 152Al-Anṣāry, Fatḥul Wahhāb Bisyarḥi Manhaji Aṭ-Ṭullāb. 153Abū Al-Qāsim, Al-’Azīz Syarḥ Al-Wajīz Al-Ma’rūf Bisy-Syarḥ Al-Kabīr. 154Al-Māwardiy, Al-Ḥāwy Al-Kabīr Fī Fiqhi Mażhabi Al-Imām Asy-Syāfi’iy Syaraḥ Mukhtasar Al-Muzany. 373 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 Meanwhile, these buyers could be competitors who have similar merchandise or people who expect special benefits. At-Taṣriyah/Al-Muṣarrāh (المصراة / التصرية) buying and selling of cattle, cows, or goats whose milk is left without being milked for several days so that the milk fills the udder so that the buyer thinks that the amount of milk is the amount of milk that can be milked each time155 and willing to increase the price.156 It turned out that after the transaction was completed, the amount of milk that could be obtained every day continued to decrease.157 At-Taṣriyah/ Al-Muṣarrāh (المصراَة / التصرية) trading is valid, and if an agreement has already been reached on the transaction, the buyer has the option to cancel the transaction or return the goods for three (three) days,158 if: 1) the buyer does not know this at the time of purchase; and 2) the animal is a cattle, cow, or goat.159 The prohibition of At-Taṣriyah/Al-Muṣarrāh (المصراة / التصرية) trading lies in the element of fraud160 and disguise or hide defects.161 In the study of fiqh, the word 'Arabūn (َُبون exists in six (six) (الع ر languages, according to linguists, namely ( عُْربُونَ عُْرب انَ ع ْربُونَ و أ َ و بُونَ ْرب انَ و أ ر و أ ْربُونَ بونَُ) Arabūn' 162.(و trading is someone who buys an object by (الع ر giving a down payment while saying, "If the transaction reaches an agreement, then the down payment is part of the payment, but if an agreement is not reached, then the down payment is a gift from me to you.163 Acquiring and disposing of 'Arabūn (َُبون necessitates an initial (الع ر payment to demonstrate the buyer's commitment to the transaction. If the transaction proceeds, the down payment is regarded as a component of the total amount paid. Nevertheless, in the event of a cancellation, the down payment will not be refunded.164 An-Nawawy asserted that if the buyer explicitly expresses these requirements during the transaction, 155Imām Najmuddīn Ibn Ar-Rif’ah, Kifaāyat An-Nabih Fī Syarḥ At-Tanbīh, 1st ed. (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, 2009). 156Abū Al-Qāsim, Al-’Azīz Syarḥ Al-Wajīz Al-Ma’rūf Bisy-Syarḥ Al-Kabīr. 157Abiī Ibrāhīm Ismā’iī bin Yaḥyā bin Ismā’īl Al-Muzanny, Mukhtaṣar Al- Muzanniy Fi Furū’i Asy-Syāfi’iyyah, 1st ed. (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, n.d.). 158Ibrāhīm Bin Ali Al-Fairūz ’Abādy Asy-Syīrāziy, Al-Muhażżab Fī Fiqh Al-Imām Asy-Syāfi’iy, 3rd ed. (Beirut - Lebanon: Dar Al Kotob Al Ilmiyah, 2011). 159Abū Al-Qāsim, Al-’Azīz Syarḥ Al-Wajīz Al-Ma’rūf Bisy-Syarḥ Al-Kabīr. 160Ar-Rif’ah, Kifaāyat An-Nabih Fī Syarḥ At-Tanbīh. 161Al-Muḥamily, Al-Lubāb Fīl Fiqh Asy-Syāfi’iy. 162Ar-Rif’ah, Kifaāyat An-Nabih Fī Syarḥ At-Tanbīh. 163An-Nawawī, Kitāb Al-Majmū’ Syarh Al-Muhażżab Lisy-Syirāzī. 164Mukhlishin and Saipudin, “Sistem Jual Beli Pupuk Kandang Prespektif Imam Syafi’i Dan Imam Hanafi (Studi Di Kampung Sulusuban Kecamatan Seputih Agung).” Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 374 the sale and purchase will be deemed invalid and subject to punishment. However, if these limitations are explicitly mentioned before and during the transaction and the buyer fails to mention these requirements at the time of the transaction, then the sale and purchase are deemed legally binding.165 The prohibition of 'Arabūn (َُبون trading is based on the (الع ر condition that the seller does not transfer any items to the buyer.166 Al-Mu'āṭah (المعاطة) buying and selling without consent or only one of them167 (Just agree or just accept.) The Ash-Syāfi'ī Madzhab states that Al-Mu'āṭah (المعاطة) trading is invalid, while Imam Mālik states that it is valid on condition that it can be considered buying and selling, such as buying and selling trivial goods whose price is very clear and then the buyer puts down money without saying anything. Whatever, then go. The prohibition of Al-Mu'āṭah (المعاطة) lies in the absence of Ṣīghat, which is the pillar of buying and selling in Islam.168 Mu'āwamah/Sinīn ( ةَُ/ الِس نِينَ م is trading fruit from a date palm (اْلُمع او tree over several years.169 The practice of buying and selling Mu'āwamah/ Sinīn ( ةَُ/ الِس نِينَ م is prohibited because this buying and (اْلُمع او selling is included in the category of buying and selling goods whose nature, quantity, and quantity are unknown, and the goods do not exist,170 so that the goods cannot be handed over during the transaction. Considering the outcomes of the preceding debate, other aspects necessitate additional deliberation. Is online buying and selling considered part of the Gharar trading category because of the inability to clearly and comprehensively assess the condition of the goods ? Another aspect to consider is the return policy. Certain marketplaces solely serve as intermediaries between two parties engaging in transactions without placing a high emphasis on ensuring the financial security of their users. They do not offer a return policy for cases where the buyer loses interest upon receiving the things they have purchased. The availability of this return option significantly enhances user confidence and ensures their financial security. Nevertheless, the existing method of returning goods poses significant disadvantages for sellers, as many marketplaces 165An-Nawawī, Kitāb Al-Majmū’ Syarh Al-Muhażżab Lisy-Syirāzī. 166Abī Al-Ḥusain Yahyā Bin Abī Al-Khair Bin Sālim Al-’Imrāniy, Al-Bayān Fī Mażhabi Asy-Syāfi’iy, ed. 1 (Beirut - Lebanon: Dar Al-Minhaj, 2000). 167Al-Kāf, At-Taqrīrāt As-Sadīdah Fīl Masāil Al-Mufīdah. 168Ibn Ḥajr al-Haitamy, Tuḥfah Al-Muḥtāj Bi Syarḥ Al-Minhāj. 169Al-’Imrāniy, Al-Bayān Fī Mażhabi Asy-Syāfi’iy. 170An-Nawawī, Kitāb Al-Majmū’ Syarh Al-Muhażżab Lisy-Syirāzī. 375 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 enforce a policy that holds sellers responsible for covering transportation expenses. Quoting Amiruddin's words171, that certain conditions must be considered in the legality of e-commerce in Islam, namely, clarity of product definitions, confirmation of orders in sales and purchase agreements, and continuity of communication. Currently, there is a growing trend in the trading industry known as the dropship method. There is still prejudice among certain studies when it comes to defining the concepts of dropshipping and retail, particularly in cases where firms like Adidas offer online retail opportunities. The distinctions between these concepts are not delineated. Peterson and Balasubramanian argue that there is still ongoing discussion regarding the precise meaning of retail.172 According to Baron et al., retail is the act of selling goods and services directly to end consumers or acting as intermediaries for consumers, typically through physical stores or online platforms.173 However, the concept of dropship does not explicitly exclude retail. Bariroh, for instance, characterizes the dropship buying and selling system as a method of selling a product without the need to possess any inventory.174 The dropship mechanism enables sellers to engage in sales transactions without prior ownership of the item. Sellers either advertise goods on e- commerce platforms with the owner's permission or without authorization.175 Although not precise, some researchers, such as Hafifi176, directs the definition of dropship buying and selling as a seller without any capital at all. Sellers only use electronic devices, photos, and product descriptions taken from other electronics stores, then set 171Muhammad Majdy Amiruddin, “Khiyār (Hak Untuk Memilih) Dalam Transaksi On-Line: Studi Komparasi Antara Lazada, Zalara Dan Blibli,” FALAH: Jurnal Ekonomi Syariah 1, no. 1 (2016): 47, https://doi.org/10.22219/jes.v1i1.2695. 172Robert A. Peterson and Sridhar Balasubramanian, “Retailing in the 21st Century: Reflections and Prologue to Research,” Journal of Retailing 78, no. 1 (2002): 9– 16, https://doi.org/10.1016/S0022-4359(01)00062-8. 173Steve Baron, Barry Davies, and David Swindley, “Macmillan Dictionary of Retailing,” in Macmillan Dictionary of Retailing (London: Macmillan Education UK, 1991), 105, https://doi.org/10.1007/978-1-349-21839-4_11. 174Muflihatul Bariroh, “Transaksi Jual Beli Dropshipping Dalam Perspektif Fiqh Muamalah,” Ahkam: Jurnal Hukum Islam 4, no. 2 (2016): 199–216, https://doi.org/10.21274/ahkam.2016.4.2.199-216. 175Juhrotul Khulwah, “Jual Beli Dropship Dalam Perspektif HukumIslam,” Al- Maslahah: Jurnal Hukum Islam Dan Pranata Sosial Islam 7, no. 1 (2019): 101–16, https://doi.org/10.30868/am.v7il.548. 176Aif Hafifi, “Jual Beli Dropship Dalam Perspektif Ekonomi Islam,” Madani Syariah 5, no. 1 (2022): 11–20, https://doi.org/https://doi.org/10.51476/madanisyari’ah.v5i1.362. Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 376 different prices without the permission of the real owner of the goods.177 Typically, the seller requests that the owner of the goods or products designate the seller as the shipper of the products.178 The phrase dropship is commonly seen as a facilitator of advertising or marketing.179 Presently, the author personally struggles to discern between authentic sellers and drop-shipper sellers across diverse online marketplaces. Conversely, the profit generated from selling the dropship system is derived from the disparity between the selling price of a product.180 Therefore, it can be deduced that the seller in the online marketplace who provides identical goods at the most affordable cost is the legitimate proprietor. Nevertheless, certain marketplaces include a negotiation function for merchandise. Hence, purchasers may no longer infer that the product provider offering the lowest price is the authentic proprietor or vendor of a product or service. If the legal evaluation of halal and haram concerning drop shippers' trading activities is limited to the ownership of products, then it becomes evident that the law governing such transactions is deemed invalid (haram). Nevertheless, if the seller assumes the role of a representative or employee of a corporation, the sale and purchase law remains applicable, regardless of whether it is executed through a Wakālah, Qirād, or Ijārah Agreement. Several prior studies have proposed an alternative approach to ensure the compliance of buying and selling in the dropship system with Islamic law. The subsequent matter that necessitates discussion is "Which classification of commerce is encompassed within the wholesale or Tebasan commercial system?" In the Brebes case, traders engaged in large-scale purchases via the Tebasan method. Traders purchase shallots from farmers within a time frame of 3 to 7 days before the harvest. During the time of purchase, the shallot bulbs were visibly shaped but 177Syifa Manzilla Tousiya and Maman Surahman, “Tinjauan Fikih Muamalah Dan UU No. 8 Tahun 1999 Tentang Perlindungan Konsumen Terhadap Transaksi Jual Beli Dropshipping Pada Marketplace X,” Jurnal Riset Ekonomi Syariah 1, no. 2 (2022): 94–103, https://doi.org/10.29313/jres.v1i2.493. 178Ika Yunia Fauziah, “Akad Wakalah Dan Samsarah Sebagai Solusi Atas Klaim Keharaman Dropship Dalam Jual Beli Online,” ISLAMICA Jurnal Studi Keislaman 9, no. 2 (2015): 323–43, https://doi.org/https://doi.org/10.15642/islamica.2015.9.2.323-343. 179Elpina Pitriani and Deni Purnama, “Dropshipping Dalam Perspektif Konsep Jual Beli Islam,” Jurnal Ekonomi Dan Perbankan Syariah 3, no. 2 (2020): 87–104, https://doi.org/10.46899/jeps.v3i2.162. 180Risvan Hadi, “Analisis Praktek Jual Beli Dropshipping Dalam Perspektif Ekonomi Islam Latar Belakang Masalah,” AT-TAWASSUTH: Jurnal Ekonomi Islam 4, no. 2 (2019): 231–51, https://doi.org/10.30829/ajei.v4i2.5548. 377 | AJIS : Academic Journal of Islamic Studies, vol. 8, no. 2, 2023 not yet ready for harvesting. Jumena181 Permits the trade of shallots in Brebes through the wholesale system, as long as it adheres to the prohibition on trading unripe or unfit-for-consumption fruit. This is justified by the fact that shallots have a very short period before they are ready for harvest. According to the author, Jumena has neglected to take into account the restriction on engaging in transactions with stipulations. According to Al-Anṣāry182, trading fruit or plants before they are suitable for consumption, which is accompanied by a requirement that the fruit remain on the tree, or without such a requirement but the fruit is still on the tree, is included in the category of buying and selling bāṭil. Jumena classifies wholesale buying and selling into Juzāf buying and selling, namely buying and selling goods whose size or weight is unknown and have not even been picked from the tree. Meanwhile, Baḥṡu Masāil Nahḍatul Ulāma Results explained that buying and selling Juzāf and wholesale is invalid.183 If Muzābanah refers to the act of trading between fruit that is still attached to the tree and fruit that has already been harvested, and Muhaqalah involves the exchange of plants that are still on the tree for plants that have been harvested, then what would be the case for an individual who leases land capable of producing fruit or plants? Presently, there is a situation in the Banyuwangi region of East Java where land is being leased out to cultivate orange trees and reap the profits from the fruit harvest by the tenant. Throughout the agreed-upon rental duration, the landowner is prohibited from utilizing the land.184 This kind of rental agreement is legally valid. However, if the tenant pays with part of the harvest, it is not valid because this kind of buying and selling is called Mukhābarah (َُة اب ر ,trading. According to Al-Māwardiy (اْلُمخ Mukhābarah (َُة اب ر renting out land for a price of one-third (1/3) or ,(اْلُمخ one-fourth (1/4) of the income from the land or garden.185 The interpretation of Mukhābarah (َُة اب ر .differs significantly among Ulama (اْلُمخ 181Jumena, Busthomi, and Khotimah, “Jual Beli Borongan Bawang Merah Di Desa Grinting Menurut Tinjauan Hukum Islam.” 182Al-Anṣāry, Tuhḥfatu Aṭ-Ṭullāb Bisyarḥi Taḥrīri Tanqīḥi Al-Lubāb. 183Muhammad Syamsudin, “Ketentuan Hukum Jual Beli Borongan Dalam Islam,” 2018, https://islam.nu.or.id/syariah/ketentuan-hukum-jual-beli-borongan- dalam-islam-HyA8e. 184Yunus Zamroji, “Analisis Praktek Akan Sewa Kebun Jeruk Di Kabupaten Banyuwangi Dalam Perspektif Mazdhab Syafi’i,” Jurnal Ekonomi Syariah Darussalam 3, no. 2 (2022): 160–72, https://doi.org/https://doi.org/10.30739/jesdar.v3i2.1663. 185Al-Māwardiy, Al-Ḥāwy Al-Kabīr Fī Fiqhi Mażhabi Al-Imām Asy-Syāfi’iy Syaraḥ Mukhtasar Al-Muzany. Abd Majid: Al-Tijarah Madiyyah and Ethical Review in a Transaction| 378 Al-Kaf, in contrast to Al-Māwardiy, defines Mukhābarah (َُة اب ر as a (اْلُمخ transaction when the owner of vacant property engages with farmers/workers to cultivate the land. The farmer agrees to labor on the field under the condition that they offer the plant seeds.186 Wahyuningrum and Darwanto added that Mukhābarah (َُة اب ر charged (اْلُمخ all costs to farmers.187 Meanwhile, the law of the Mukhābarah (َُة اب ر (اْلُمخ contract is haram or invalid, according to the majority of Shafi'i madhab scholars.188 Conclusion This study discovered that the Muslim code of conduct in Al- Tijārah entails the rejection of injustice, refraining from manipulating measurements and weights, adhering to the principles of consent and willingness, avoiding excessive swearing during transactions, maintaining trustworthiness and refraining from tampering with evidence, abstaining from monopolizing trade, refraining from hoarding goods to exploit scarcity and avoiding deceit by concealing defects in merchandise. Meanwhile, the methods of trading differ significantly and are typically categorized as halal (permissible) buying and selling and haram (forbidden) buying and selling. 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